Islam (الإِسْلاَمُ) is a stated ambition to Islamise all others into the influence of [the] Shari’ah (شريعة).

Islam (الإِسْلاَمُ) is a stated ambition to Islamise all others into the influence of [the] Shari’ah (شريعة).

In Britain, Islam, as with all faiths, or none, denotes a protected characteristic in law, expressed as a belief characteristic of the individual. And whilst this is a correct position to arrive at in a secular society, Islam is afforded a disproportionate cultural consideration due to racial and ethnic concerns. These concerns serve an Islamic agenda, and have little to do with promoting tolerance and equality. Islam requires that it is unencumbered, religiously, so that it is given a free hand to promote the Shari’ah, whilst at the same time holding all other faiths in contempt. Islam is a callous and cynical disregard of equality and an oppressive agent against others.It is not possible to disclose the meaning of Islam unless we are able to know Islam, spiritually, theologically and politically. The subject is too great for a single organisation or individual to address. Therefore, THE CRŒSASID PARTY incorporates the services of RHUOMAI into its political folds in order to specifically address the spiritual meaning of Islam. We also use the educational material of THE CENTER FOR THE STUDY OF POLITICAL ISLAM (CSPI) to address Political Islam.

Spiritual language is by the very nature of spiritual claims direct and unyielding when speaking about another faith, especially when speaking about Islam in a real Christian meaning. Theological claims can also be doctrinally strict, however, theology can be an apologetic exercise, and as such, theology can be balanced and tolerant. Political Islam is the most compromised area of discussion and understanding in real life. It is this political compromise with Islam that represents the greatest concern for THE CRŒSASID PARTY.

All our efforts are grounded in drawing Islam into the open in the minds of the British people. This is not simply a matter of religious belief. It is a political reality and ambition in Islam derived from the Shari’ah. We have included Islamic terms, with the definition given by RHUOMAI, throughout our publications. The best way to go forward is to read what we say and take its meaning objectively and rationally. If we look at the term Jihad, for example, we see how it has become associated with a supposed extremist element within Islam. What we can see (in this canonical Qur’anic definition provided below by RHUOMAI) is a much clearer picture of what Jihad means as defined in the life of Muhammed. And it is that fact of Muhammed’s life that both informs and shapes Islam. Until Islamic theological terms are defined canonically, and therefore grounded in the life of Muhammed, Islam means absolutely nothing. It is just a Marxist optiate that makes Islam easy to ignore. Whereas, Islam is real, undoubted and visible – and, therefore, cannot be ignored.

Islam (الإِسْلاَمُ) is a stated ambition to Islamise all others into the influence of [the] Shari’ah (شريعة).

Islamic Jihad

Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.

Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.

Jihad is both Theological and Political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

It is essential to realise that Islam, as a religious expression, and Shari’ah similarly, cannot be precisely separated from the term Jihad. And whilst many people try very hard to assert that the term Jihad is really a religious word, and denotes a religious attitude amounting to a peaceful ambition, Jihad is a term that encompasses Muhammed’s life in its entirety. That means Mecca and Medina. So that the terms Hijra and Hajj are also presented as religious and Muhammed’s political ambitions are hidden. Given that the term Shari’ah is defined from Qur’an and therefore cannot be misunderstood – And given that the term is so precise in its meaning, that it is not possible to falsify its meaning, it is really very remarkable that Islam continues to fudge this reality of Muhammed, in his Greater Jihad and his Lesser Jihad. It is that fudge that explains the term, Marxist opiate.

Shari’ah

شريعة

Then We put thee on the (right) Way of Religion: so follow thou that (Way), and follow not the desires of those who know not. Surah 45:18 Abdullah Yusuf Ali

This is the only instance in Qur’an where the word Shari’ah is used in this form. It is its formal expression, and from this single word we derive both the term, Shari’ah and its religious and political meaning. It is not, therefore, a matter of whether there is a religious Islam, and whether that religious Islam is somehow divorced from so called Jihadist Islam, it is a matter of Muhammed’s life. We see this when we look at the terms Hijra and Hajj. Hijra means the migration of Muhammed to Medina. It means everything that happened from Medina, for nearly ten years. The Hajj, is Muhammed’s journey back to Mecca. It is those ten years in Medina that gives rise to the Lesser Jihad of Islam. It is the Lesser Jihad of Islam that gives rise today, to Islam – as it has done from the moment Muhammed died in 632 CE – He set the meaning of its boundaries and in his own body proved the substance of Islam (الإِسْلاَمُ) Surah 5:3 and the Shari’ah (شريعة) Surah 45:18, as its outline and meaning.

The website for RHUOMAI can be found at www.rhuomai.org and represents an independent work. This web site for www.croesasid.org hosts the agreement between CRŒSASID and RHUOMAI. And whatsoever appears on this site will be reflective of our own political attitude to Islam, and their own spiritual knowledge of Islam. Both the .party and the .org sites represent CRŒSASID, whereas we do not represent RHUOMAI. The .party site, will be essentially directed to a political outcome in the UK. Further, whilst THE CRŒSASID PARTY incorporates the services of RHUOMAI into its financial and political folds, we are not a religious organisation, even though we do hold to the Christian faith. By the instrument of RHUOMAI, therefore, we will broadcast and make known the true spiritual nature of Islam as a clear religious meaning.

Being cognisant of a likely concern, of others, of the implication of transgressing into spiritual claims, we must make it clear that we have come to the opinion that it is not possible to address Islam within Britain unless we also demonstrate that Islam has a spiritual ambition and motive, and not simply a political agenda. That ambition is called Jihad. Theological and political Islam – together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

We believe that it is in the public interest to comprehensively expose Islam, according to Islam, and not according to political naiveté and general ignorance of spiritual matters. To that end our work will reflect three areas of meaning. These are, spiritual, theological and political. Finally, we state firmly that we do not envision a religious solution to addressing Islam, by a political instrument. Despite this belief we necessarily see a proper basis for showing Islam as it is, and that must include spiritual, theological and political meanings that can be demonstrated rationally.

secretary@croesasid.org

THE CRŒSASID PARTY wish to offer our sincere condolences to those families and individuals, in Christchurch New Zealand, who have suffered the loss of their loved ones in a terror attack on two Mosques.

Islam

In Britain, Islam, as with all faiths, or none, denotes a protected characteristic in law, expressed as a belief characteristic of the individual. And whilst this is a correct position to arrive at in a secular society, Islam is afforded a disproportionate cultural consideration due to racial and ethnic concerns. These concerns serve an Islamic agenda and have little to do with promoting tolerance and equality. Islam requires that it is unencumbered religiously so that it is given a free hand to promote the Shari’ah, whilst at the same time holding all other faiths in contempt.

To establish a legal basis to halt the ascendancy of Islam in England and Wales. Thereto, whilst accepting that Muslims have a legal right to practise their faith, both privately and publicly without anticipating harassment or incitement by third parties intending to effect harm either physically or psychologically to their persons, we declare a political opposition to Islam.

We reject Islamic Shari’ah as a political and theological creed. Namely, the recitation of Muhammed the prophet of Islam, including the canonical biography of Muhammed and the prophetic Hadith.

Whilst we do presumptuously accept that Muslims, as individuals, no less hold to ordinary tenets of public decency and uphold the law, as do all other persons expressing religious belief or none, we hold that Islam, grounded in [the] Qur’an, the canonical biography of Muhammed and the prophetic Hadith, cannot be reformed.

We do agree and confirm that there is no lawful or reasonable basis for seeking to castigate individuals by race or ethnicity, be they of the Islamic faith or none.

We take the position that when Islam is ascendant in any society it must become a radical system of subjugation in which all non-Muslims would be necessarily denied their human rights.

Islamic Jihad

Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.

Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.

Jihad is both Theological and Political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.

It is essential to realise that Islam, as a religious expression, and Shari’ah similarly, cannot be precisely separated from the term Jihad.

Shari’ah

شريعة

Then We put thee on the (right) Way of Religion: so follow thou that (Way), and follow not the desires of those who know not. Surah 45:18 Abdullah Yusuf Ali

This is the only instance in Qur’an where the word Shari’ah is used in this form. It is its formal expression, and from this single word we derive both the term, Shari’ah and its religious and political meaning. It is not, therefore, a matter of whether there is a religious Islam, and whether that religious Islam is somehow divorced from so called Jihadist Islam, it is a matter of Muhammed’s life.

We see this when we look at the terms Hijra and Hajj. Hijra means the migration of Muhammed to Medina. It means everything that happened from Medina, for nearly ten years. The Hajj, is Muhammed’s journey back to Mecca. It is those ten years in Medina that gives rise to the Lesser Jihad of Islam. It is the Lesser Jihad of Islam that gives rise today, to Islam – as it has done from the moment Muhammed died in 632 CE – He set the meaning of its boundaries and in his own body proved the substance of Islam (الإِسْلاَمُ) Surah 5:3 and the Shari’ah (شريعة) Surah 45:18, as its outline and meaning.

All research on Christianity, as well, comparative studies in Islam (theologically), are based on our library of reference books. These are Lexical, Theological, Historical, Sacred Texts or Codices – both Individual and Inter Linear – Including English, Arabic, Greek, Hebrew, Syriac, Aramaic and Latin texts, extending to over three thousand resources. All significant, or else important Qur’anic English translations, as well, a’Hadith and Sira in Arabic and English, are included.